72. （七二）长寿王本起经

long life, heaven, eight recollections pure, immovable
path, Upagupta said, Śākya, three clans, Brahmā
Heaven invited the Buddha superior heaven, Kātyāyana
recollection of the body, separation most honored
elder, sleep, thornless, true person said, last
in the list

I have heard thus:

At one time, the Buddha was traveling in Kuśinagara, staying at the Ghoṣila Grove.

At that time, the monks in Kuśinagara often quarreled. Then the World-Honored One said to the monks in Kuśinagara: "Monks! You should not quarrel. Why is that?

If one uses disputes to stop disputes, in the end one will not see an
end. Only patience can stop disputes, this is the Dharma that is worthy of respect.

Why is that? In the past, there was a king of the country of Kuśāvatī named Longevity, and there was also a king of the country of Aśoka named Brahmadatta. Those two kings were always quarreling. Then King Brahmadatta of the country of Aśoka raised four kinds of armies: elephant troops, cavalry, chariot troops, and infantry. Having raised the four kinds of armies, King Brahmadatta of the country of Aśoka himself led the army to go and fight with King Longevity of the country of Kuśāvatī. King Longevity of the country of Kuśāvatī heard that King Brahmadatta of the country of Aśoka had raised the four kinds of armies: elephant troops, cavalry, chariot troops, and infantry, and that he had come to fight with him. Having heard this, King Longevity of the country of Kuśāvatī also raised the four kinds of armies: elephant troops, cavalry, chariot troops, and infantry. Having raised the four kinds of armies, King Longevity of the country of Kuśāvatī himself led the army out and went to the border, arrayed the troops to fight, and immediately defeated them. Then King Longevity of the country of Kuśāvatī completely captured the four kinds of armies of Brahmadatta of the country of Aśoka: elephant troops, cavalry, chariot troops, and infantry, and also captured King Brahmadatta of the country of Aśoka himself. Having captured him, he immediately released him and said to him: 'You are a destitute person. I now pardon you. Do not do it again in the future.'

"King Brahmadatta of the country of Aśoka raised the four kinds of armies again and again: elephant troops, cavalry, chariot troops, and infantry. Having raised the four kinds of armies, he again led the army to fight with King Longevity of the country of Kuśāvatī. King Longevity of the country of Kuśāvatī heard that King Brahmadatta of the country of Aśoka had raised the four kinds of armies: elephant troops, cavalry, chariot troops, and infantry, and that he had come to fight with him. Having heard this, King Longevity of the country of Kuśāvatī then thought: 'I have already defeated him. Why should I defeat him again? I have already subdued him. Why should I subdue him again? I have already killed him. Why should I kill him again? Just an empty bow is enough to subdue him.' Having thought this, King Longevity of the country of Kuśāvatī calmly did not raise the four kinds of armies: elephant troops, cavalry, chariot troops, and infantry, and did not go himself. Then King Brahmadatta of the country of Aśoka came and defeated him, completely capturing the four kinds of armies of King Longevity of the country of Kuśāvatī: elephant troops, cavalry, chariot troops, and infantry."

Then King Longevity of the country of Kuśāvatī heard that King Brahmadatta of the country of Aśoka had come and completely captured the four kinds of armies of King Longevity of the country of Kuśāvatī: elephant troops, cavalry, chariot troops, and infantry, and he then thought: 'Fighting is very strange! Fighting is very evil! Why is that? One who has conquered should conquer again, one who has subdued should subdue again, one who has killed should kill again. I should now rather take my wife alone and ride in a single chariot to go to Benares.' Then King Longevity of the country of Kuśāvatī took his wife alone and rode in a single chariot to go to Benares. King Longevity of the country of Kuśāvatī then thought: 'I should now rather go to villages and towns to study and learn widely.' Having thought this, King Longevity of the country of Kuśāvatī then went to villages and towns to study and learn widely. Because of his wide learning, he was then renamed Longevity the Doctor.

Longevity the Doctor then thought: 'What I have studied, I have now attained. I should now rather go to the city of Benares and live in the streets and alleys, playing music with a joyful expression. When the noble and wealthy families of Benares hear it, they will be extremely joyful and entertained.' Having thought this, Longevity the Doctor then went to the city of Benares and lived in the streets and alleys, playing music with a joyful expression. When the noble and wealthy families of Benares heard it, they were extremely joyful and entertained. Then King Brahmadatta of the country of Aśoka heard it from his outer retinue, and his inner retinue and the brahmin chief minister also heard it. Having heard it, the brahmin chief minister called him to see him. Then Longevity the Doctor went to where the brahmin chief minister was, stood before him, and played music with a joyful expression. When the brahmin chief minister heard it, he was extremely joyful and entertained. Then the brahmin chief minister said to Longevity the Doctor: 'From today onwards, you can live with me and I will provide for you.' Longevity the Doctor said: 'Venerable sir! I have a wife. What should I do with her?' The brahmin chief minister replied: 'Doctor! You can bring her to live in my house and I will provide for her.' Then Longevity the Doctor brought his wife to live in the house of the brahmin chief minister, and the brahmin chief minister provided for them.

Later, Longevity the Doctor's wife was sorrowful and thought: 'I want to see the four kinds of armies arrayed in battle formation, with drawn swords, slowly passing by, and I also want to drink the water used to sharpen the swords.' Having thought this, Longevity the Doctor's wife then said to Longevity the Doctor: 'I am sorrowful and have this thought: "I want to see the four kinds of armies arrayed in battle formation, with drawn swords, slowly passing by, and I also want to drink the water used to sharpen the swords."' Longevity the Doctor then said to his wife: 'Do not think like that. Why is that? We are now destroyed by King Brahmadatta. How can you see the four kinds of armies arrayed in battle formation, with drawn swords, slowly passing by, and drink the water used to sharpen the swords?' His wife said again: 'If you can do it, I have hope of living. If you cannot, I will surely die without a doubt.'

Longevity the Doctor then went to where the brahmin chief minister was, stood before him, with a sorrowful expression and in a weak voice, playing music. The brahmin chief minister heard it and was not joyful. Then the brahmin chief minister asked: 'Doctor! When you stood before me before, with a joyful expression and playing beautiful music, I was extremely joyful and entertained when I heard it. Why are you now standing before me, with a sorrowful expression and in a weak voice, playing music? I am not joyful when I hear it. Longevity the Doctor! Are you not sick in body and sorrowful in mind?' Longevity the Doctor said: 'Venerable sir! I am not sick in body, but only sorrowful in mind. Venerable sir! My wife is sorrowful and has this thought: "I want to see the four kinds of armies arrayed in battle formation, with drawn swords, slowly passing by, and I also want to drink the water used to sharpen the swords." I then said to my wife: "Do not think like that. Why is that? We are now like this. How can you see the four kinds of armies arrayed in battle formation, with drawn swords, slowly passing by, and drink the water used to sharpen the swords?" My wife then said to me: "If you can do it, I have hope of living. If you cannot, I will surely die without a doubt." Venerable sir! If my wife is not complete, I also have no reason.

The brahmin chief minister asked: 'Doctor! Can your wife be seen?' He said: 'Venerable sir! She can be seen.' Then the brahmin chief minister took Longevity the Doctor to his wife. At that time, Longevity the Doctor's wife was pregnant with a virtuous child. The brahmin chief minister, seeing that Longevity the Doctor's wife was pregnant with a virtuous child, then knelt on his right knee, joined his palms towards Longevity the Doctor's wife, and praised her twice, saying: 'Give birth to a king of the Kusu kingdom. Give birth to a king of the Kusu kingdom.' He instructed those around him: 'Do not let anyone know.' The brahmin chief minister said: 'Doctor! Do not be sorrowful. I can make your wife see the four kinds of armies arrayed in battle formation, with drawn swords, slowly passing by, and also make her drink the water used to sharpen the swords.'

Then the brahmin chief minister went to King Brahmadatta of the Kasi country and said: 'Your Majesty! Know that the virtuous star has appeared. May Your Majesty please array the four kinds of armies, with drawn swords, slowly leading them out, displaying the majesty of the army, and sharpening the swords with water. May Your Majesty please go out to see for yourself. Your Majesty! If you do this, there will surely be auspicious signs.' King Brahmadatta of the Kasi country then ordered the commander-in-chief: 'You should know that the virtuous star has appeared. You should quickly array the four kinds of armies, with drawn swords, slowly leading them out, displaying the majesty of the army, and sharpening the swords with water. I will go out to see for myself. If I do this, there will surely be auspicious signs.' At that time, the commander-in-chief then received the king's order and arrayed the four kinds of armies, with drawn swords, slowly leading them out, displaying the majesty of the army, and sharpening the swords with water. Brahmadatta then went out to see for himself.

Because of this, Longevity the Doctor's wife was able to see the four kinds of armies arrayed in battle formation, with drawn swords, slowly leading them out, displaying the majesty of the army, and also drink the water used to sharpen the swords. After drinking the water used to sharpen the swords, her worries and distress were immediately removed, and she gave birth to a virtuous child. She then gave him the name 'Long Life'. She entrusted him to someone to raise him secretly. As he gradually grew up, Long Life the child, if he were a chakravartin king born from the top of the head of a kshatriya, would rule the world and obtain a great country. He was skilled in various arts, such as riding elephants, riding horses, controlling and galloping, archery, hand-to-hand combat, throwing nets, throwing hooks, riding chariots, and riding palanquins. He was well-versed in all these various wonderful arts. He was outstanding in various wonderful tactile experiences, courageous and extraordinary, intelligent and outstanding, and was well-versed in all the profound and hidden.

Then Brahmadatta heard that King Longevity of the Kasi country had become a doctor here in the city of Varanasi. Brahmadatta then ordered his attendants: 'You should quickly go and arrest King Longevity of the Kasi country. Tie his hands behind his back, make him ride a donkey, beat a broken drum that sounds like a donkey braying. After proclaiming this order, take him out of the southern gate of the city and sit him under a high banner to question him.' The attendants received the order and immediately went to arrest King Longevity of the Kasi country. They tied his hands behind his back, made him ride a donkey, beat a broken drum that sounded like a donkey braying, proclaimed the order, took him out of the southern gate of the city, and sat him under a high banner to question him. At that time, Long Life the child followed his father and said to him: 'Your Majesty, do not be afraid! Your Majesty, do not be afraid! I will definitely be able to save you right here!' King Longevity of the Kasi country said: 'Child, please bear with it! Child, please bear with it! Do not give rise to resentment.' When the people heard King Longevity say this, they asked the king: 'What do you mean?' The king replied to the people: 'This child is intelligent. He will definitely understand my words.'

At that time, Long Life the child exhorted the nobles and wealthy clans in the city of Varanasi: 'Gentlemen! Practice giving and cultivate merit, and make prayers for King Longevity of the Kasi country. May this merit of giving be for the sake of King Longevity of the Kasi country, so that he may be at ease and attain liberation.' Then the nobles and wealthy clans in the city of Varanasi, exhorted by Long Life the child, practiced giving and cultivating merit, and made prayers for King Longevity of the Kasi country: 'May this merit of giving be for the sake of King Longevity of the Kasi country, so that he may be at ease and attain liberation.' King Brahmadatta of the city of Varanasi heard that the nobles and wealthy clans in the city of Varanasi were practicing giving and cultivating merit, and making prayers for King Longevity of the Kasi country: 'May this merit of giving be for the sake of King Longevity of the Kasi country, so that he may be at ease and attain liberation.' Hearing this, he was greatly frightened and his body hair stood on end: 'Do not let these nobles and wealthy clans in the city of Varanasi turn against me! Forget about that matter for now. I must quickly put an end to this matter first.' Then King Brahmadatta of the city of Varanasi ordered his attendants: 'You should go quickly and kill King Longevity of the Kasi country, and cut him into seven pieces.' The attendants received the order and immediately went to kill King Longevity and cut him into seven pieces.

"Then Long Life the child exhorted the nobles and wealthy clans in the city of Varanasi, saying: 'Gentlemen, look at this! King Brahmadatta of the city of Varanasi is cruel and unjust. He took my father, King Longevity of the Kasi country, an innocent man, and seized his country, treasury, and wealth. He unjustly killed him and cut him into seven pieces. Gentlemen, you should go and collect my father's body with new silk cloth. Take the seven pieces of the body, pile them with all kinds of fragrant wood, cremate them, and build a temple for him. Write a letter for me to Brahmadatta, saying: "The child of King Longevity of the Kasi country says this: Do you not fear that your descendants will become a calamity?" Then the nobles and wealthy clans in the city of Varanasi, exhorted by Long Life the child, immediately went to collect the body with new silk cloth. They took the seven pieces of the body, piled them with all kinds of fragrant wood, cremated them, built a temple, and also wrote a letter to Brahmadatta, saying: "The child of King Longevity of the Kasi country says this: Do you not fear that your descendants will become a calamity?

Then the wife of King Longevity told Long Life the child: 'You should know that King Brahmadatta of the city of Varanasi is cruel and unjust. He took your father, King Longevity of the Kasi country, an innocent man, and seized his country, treasury, and wealth. He unjustly killed him and cut him into seven pieces. Child, come with me! Let us ride in the same carriage and flee from the city of Varanasi. If we do not leave, calamity will befall you.' Then the wife of King Longevity rode in the same carriage with Long Life the child and fled from the city of Varanasi. At that time, Long Life the child thought: 'I should go to villages and towns to study and broaden my knowledge.' Having thought this, Long Life the child went to villages and towns to study and broaden his knowledge. Because of his extensive knowledge, he was then renamed Long Life the Doctor.

Long Life the Doctor then thought: 'What I have studied, I have now attained. I should go to the city of Varanasi and stay in the streets and alleys, playing music with a joyful expression. When the nobles and wealthy clans of Varanasi hear it, they will be greatly delighted and entertained.' Having thought this, Long Life the Doctor went to the city of Varanasi and stayed in the streets and alleys, playing music with a joyful expression. When the nobles and wealthy clans of Varanasi heard it, they were greatly delighted and entertained. Then the outer relatives of King Brahmadatta of the city of Varanasi heard, as did the inner relatives, the brahmin chief minister, and so on, up to King Brahmadatta of the city of Varanasi himself. He then summoned Long Life the Doctor to see him.

Then Long Life the Doctor went to King Brahmadatta of the city of Varanasi and stood before him, playing music with a joyful expression. When King Brahmadatta of the city of Varanasi heard it, he was greatly delighted and entertained. Then King Brahmadatta of the city of Varanasi said: 'Doctor! From today onwards, you may rely on me to live. I will provide for you.' Then Long Life the Doctor relied on him to live, and King Brahmadatta of the city of Varanasi provided for him. Later, he was trusted and entrusted with everything, and was even given the sword that guarded his body.

Then King Brahmadatta of the city of Varanasi ordered his charioteer: 'Prepare the chariot. I wish to go hunting.' The charioteer received the order and immediately prepared the chariot. Returning, he said: 'The chariot is ready. Please do as the king wishes.' Then King Brahmadatta of the city of Varanasi rode in the chariot with Long Life the Doctor. Long Life the Doctor then thought: 'This King Brahmadatta of the city of Varanasi is cruel and unjust. He took my father, the righteous King Jīvaka of the country of Kauśala, and seized his country, treasury, and wealth. He unjustly killed him and cut him into seven pieces. I should now drive the chariot so that the four divisions of the army are each in a different place.' Having thought this, Long Life the Doctor drove the chariot so that the four divisions of the army were each in a different place.

At that time, King Brahmadatta of the city of Varanasi was exhausted from the journey, oppressed by wind and heat, and thirsty and tired. He wanted to lie down and immediately got off the chariot, resting his head on Long Life the Doctor's lap and falling asleep. Then Long Life the Doctor again thought: 'This King Brahmadatta of the city of Varanasi is cruel and unjust. He took my father, a righteous man, and seized his country, treasury, and wealth. He unjustly killed him and cut him into seven pieces. But now he is in my hands. I should repay the enmity.' Having thought this, Long Life the Doctor immediately drew his sharp sword and placed it on King Brahmadatta of the city of Varanasi's neck, saying: 'I will kill you! I will kill you!' Long Life the Doctor then thought: 'Am I not wrong? Why? I remember my father's words when he was on the execution ground, as he was about to die: "Child, be patient! Child, be patient! Do not give rise to enmity, but only practice kindness."'

"At that time, King Brahmadatta of the city of Varanasi had a dream in which he saw Long Life the Doctor, the son of King Jīvaka of the country of Kauśala, drawing a sharp sword and placing it on his neck, saying: 'I will kill you! I will kill you!' Having seen this, he was terrified and his body hair stood on end. He then quickly woke up in shock and said to Long Life the Doctor: 'You should know that in my dream I saw Long Life the Doctor, the son of King Jīvaka of the country of Kauśala, drawing a sharp sword and placing it on my neck, saying: "I will kill you! I will kill you!"'" Long Life the Doctor, having heard this, said: 'Your Majesty, do not be afraid! Your Majesty, do not be afraid! Why? That Long Life the Doctor, the son of King Jīvaka of the country of Kauśala, is none other than myself. Your Majesty, I thought: "King Brahmadatta of the city of Varanasi is cruel and unjust. He took my father, a righteous man, and seized his country, treasury, and wealth. He unjustly killed him and cut him into seven pieces. But now he is in my hands. I should repay the enmity." Your Majesty, I drew a sharp sword and placed it on the king's neck, saying: "I will kill you! I will kill you!" Your Majesty, I then thought: "Am I not wrong? Why? I remember my father's words when he was on the execution ground, as he was about to die: 'Child, be patient! Child, be patient! Do not give rise to enmity, but only practice kindness.'" Having remembered this, I raised the sword and returned it to its sheath.

King Brahmadatta of the city of Varanasi said: 'Child, you said: "Child, be patient! Child, be patient!" I already understand this meaning. You also said: "Do not give rise to enmity, but only practice kindness." What does this mean?' Long Life the Doctor replied: 'Your Majesty, not giving rise to enmity and practicing kindness means just this.' King Brahmadatta of the city of Varanasi, having heard this, said: 'Child, from today onwards, I will give you my entire kingdom. I will return your father's original country to you. Why? What you have done is very difficult, you have granted me life.' Long Life the Doctor, having heard this, said: 'Your Majesty, your original country belongs to Your Majesty. My father's original country can be returned.

Then King Brahmadatta of the city of Varanasi and Long Life the Doctor returned together, entered the city of Vārāṇasī, and sat on the main hall. He told the ministers: 'If you see Long Life the Doctor, the son of King Jīvaka of the country of Kauśala, what will you do?' The ministers, having heard this, some said: 'Your Majesty, if we see him, we should cut off his hands.' Some said: 'Your Majesty, if we see him, we should cut off his feet.' Some said: 'We should take his life.' King Brahmadatta of the city of Varanasi told the ministers: 'If you want to see Long Life the Doctor, the son of King Jīvaka of the country of Kauśala, he is right here. You should not have evil intentions towards this child. Why? This child has done something very difficult, he has granted me life.' Then King Brahmadatta of the city of Varanasi had Long Life the Doctor bathed with the king's bath, anointed with the king's fragrance, dressed in the king's clothes, seated on a golden throne, and married to a princess, returning him to his original country.

"Monks, those kings, the kings of the Śākya clan, were the great rulers of the world, governing the world with patience, and they praised patience; they practiced loving-kindness, and they praised loving-kindness; they practiced generosity, and they praised generosity. Monks, you should also be like this, having utmost faith, leaving home, becoming homeless, and learning the path, you should practice patience, and praise patience; practice loving-kindness, and praise loving-kindness; practice generosity, and praise generosity."

Then the monks, having heard the Buddha's words, said: "The World-Honored One, the Dharma Master, should stay here for now. He teaches us, how can we not teach him?"

Then the World-Honored One was displeased with the conduct, deportment, learning, and practice of the monks from Kośala, and he rose from his seat and spoke a verse:

With various words, they destroy the most honored assembly. When destroying
the holy assembly, no one can rebuke and stop it. Crushing
the body to the point of death, depriving elephants, cows, horses
and wealth, destroying the country and bringing it to ruin, they
can still reconcile. How much more so with your small words
of scolding, which cannot control and unite. If you do not
contemplate the true meaning, how can enmity be resolved? Scolding, blaming
and accusing can control and unite. If you contemplate the true
meaning, enmity will surely be resolved. If one uses disputes to
stop disputes, one will never see an end. Only patience can
stop disputes, which is the most honorable Dharma. To be angry
towards a wise sage, speaking worthless words, slandering the sage Muni
is base and not wise. Others do not understand the meaning
only I alone can know. If there is someone who can
understand the meaning, their anger will be resolved. If one obtains
a companion in concentration, a wise one practices goodness together, abandoning
one's original intention, joyfully always following each other. If one does
not obtain a companion in concentration, a wise one practices goodness
alone, like a king governing the country, like an elephant alone
in the wild. Walking alone, do not do evil, like an
elephant alone in the wild. Walking alone is better than doing
good, do not associate with evil. If one does not find
a good friend, one who is equal to oneself, one should
firmly dwell alone, do not associate with evil.

Then the World-Honored One, having spoken this verse, immediately used his supernatural power to fly through the air and arrived at the village of Vārāṇasī. At that time, in the village of Vārāṇasī, there was an elder named Vāgīśa, who was a son of the Śākya clan. He practiced diligently day and night, his mind was always focused on the Dharma, and he abided in the principles of the path. When Elder Vāgīśa saw the Buddha coming from afar, he went to welcome him, received the Buddha's robe and alms bowl, prepared a seat for the Buddha, fetched water to wash the Buddha's feet, and after the Buddha had washed his feet, he sat on the seat of Elder Vāgīśa. Having sat down, he said, "Elder Vāgīśa, are you always at ease and without any lack?"

Elder Vāgīśa said, "World-Honored One! I am always at ease and without any lack."

The World-Honored One again asked, "Elder Vāgīśa, how are you at ease and without any lack?"

Elder Vāgīśa said, "World-Honored One! I do not sleep day or night, diligently practicing the path, always focused in conduct, abiding in the Dharma of the path. World-Honored One! In this way, I am always at ease and without any lack."

The World-Honored One further thought, "This noble son is traveling in comfort. I should now teach the Dharma for him." Having thought this, he then taught the Dharma to Elder Vāgīśa, inspiring him with longing and bringing about joy. Having used immeasurable skillful means to teach the Dharma for him, inspiring him with longing and bringing about joy, he rose from his seat and departed, going to the forest of the Guardian Monastery. Entering the forest of the Guardian Monastery, he went to the foot of a tree, spread out his sitting mat, and sat cross-legged.

The World-Honored One further thought, "I have already been freed from those bhikṣus of Kośala who repeatedly quarrel, defeat each other, hate each other, and dispute with anger. I do not think of that place with joy, namely the place where those bhikṣus of Kośala reside."

At that time, there was a great elephant who was the king of the herd. He left the elephant herd and roamed alone, also going to the forest of the Guardian Monastery. Entering the forest of the Guardian Monastery, he went to the wise śāla tree and stood leaning against the wise śāla tree. At that time, the great elephant had this thought: "I have already been freed from those elephant herds, the female elephants, male elephants, and young elephants. Those elephant herds always go ahead, trampling the grass and muddying the water. I used to eat the trampled grass and drink the muddy water. Now I eat fresh grass and drink clear water."

Then the World-Honored One, knowing the thoughts of the great elephant with his mind-reading knowledge, spoke a verse:

One elephant is equal to the elephants, with a complete body and tusks. If
one's mind is equal to the mind, one will enjoy living alone in the forest.

Then the World-Honored One, from the forest of the temple protector, put on his robe, took his bowl, and went to the forest of the temple of Banamandaka. At that time, there were three clansmen living together in the forest of the temple of Banamandaka, Venerable Aniruddha, Venerable Nandi, and Venerable Kimbila. Those Venerables practiced like this: If one of them returned from alms-round first, he would prepare the bed, fetch water, wash the foot basin, place the foot wiper, the water pot, and the washbasin, and if the alms-food could be finished, he would finish it; if there was any left, he would cover it in a vessel. After eating, he would put away the bowl, wash his hands and feet, put the sitting mat on his shoulder, and enter the room to sit in meditation. If one of them returned from alms-round later, and if the food could be finished, he would finish it; if it was not enough, he would take the remaining food from before and finish it. If there was any left, he would pour it on a clean place or in insect-free water, take the food vessel, wash it, wipe it, and put it aside. He would put away the bed, collect the foot wiper, put away the foot basin, the water pot, and the washbasin, sweep and sprinkle the dining hall, clean it, put away the robe and bowl, wash his hands and feet, put the sitting mat on his shoulder, and enter the room to sit in meditation. Those Venerables would gather together every five days, either to discuss the Dharma or to be in noble silence.

Then the forest guardian saw the World-Honored One coming from afar and stopped him, saying: "Monk! Monk! Do not enter this forest. Why? There are three clansmen in this forest, Venerable Aniruddha, Venerable Nandi, and Venerable Kimbila. If they see you, they may not be pleased."

The World-Honored One said: "Forest guardian! If they see me, they will be pleased, not displeased."

Then Venerable Aniruddha saw the World-Honored One coming from afar and rebuked him, saying: "Forest guardian! Do not rebuke the World-Honored One. Forest guardian! Do not stop the Well-Gone One. Why? My Honored One is coming, my Well-Gone One is coming." Venerable Aniruddha went out to greet the World-Honored One, took his robe and bowl, Venerable Nandi prepared a seat for the Buddha, and Venerable Kimbila fetched water for the Buddha.

Then the World-Honored One washed his hands and feet, sat on the seat prepared by the Venerable One, and asked: "Aniruddha! Are you always at ease and without any lack?"

Venerable Aniruddha replied: "World-Honored One! I am always at ease and without any lack."

The World-Honored One further asked Aniruddha: "How are you at ease and without any lack?"

Venerable Aniruddha replied: "World-Honored One! I think thus: 'I have good benefits and great merits, in that I practice together with such holy life.' World-Honored One! I always practice loving-kindness with the body towards those holy life, whether seen or unseen, without any difference. I practice loving-kindness with speech and loving-kindness with mind, whether seen or unseen, without any difference. World-Honored One! I think thus: 'I should now abandon my own mind and follow the minds of those virtuous ones.' World-Honored One! I then abandoned my own mind and followed the minds of those virtuous ones. World-Honored One! I have never had an unloving mind. World-Honored One! In this way, I am always at ease and without any lack." The same was asked of Venerable Nandi, and his answer was also the same.

He further asked Venerable Kimbila: "Are you always at ease and without any lack?"

Venerable Kimbila replied: "World-Honored One! I am always at ease and without any lack."

He asked: "Kimbila! How are you at ease and without any lack?" Venerable Kimbila replied: "World-Honored One! I think thus: 'I have good benefits and great merits, namely, I practice together with such pure conduct.' World-Honored One! I always practice loving-kindness with the body towards those pure conduct, whether seen or unseen, without any difference. I practice loving-kindness with speech and loving-kindness with mind, whether seen or unseen, without any difference. World-Honored One! I think thus: 'I should now abandon my own mind and follow the minds of those virtuous ones.' World-Honored One! I then abandoned my own mind and followed the minds of those virtuous ones. World-Honored One! I have never had an unloving mind. World-Honored One! Thus I am always at ease and without any lack."

The World-Honored One praised: "Excellent! Excellent! Anuruddha! Thus you all are always in harmony, at ease, without dispute, with one mind and one teacher, united like water and milk. Have you attained the supreme human Dharma, with differences and peaceful dwelling?"

Venerable Anuruddha said: "World-Honored One! Thus we all are always in harmony, at ease, without dispute, with one mind and one teacher, united like water and milk. We have attained the supreme human Dharma, with differences and peaceful dwelling. World-Honored One! When we obtain light, we see forms, but the light of those who see forms soon disappears again."

The World-Honored One said: "Anuruddha! You do not understand this characteristic, namely, those who obtain light and see forms, their light of seeing forms soon disappears again. Anuruddha! Before I attained supreme perfect enlightenment, I also obtained light and saw forms, but the light of seeing forms soon disappeared again. Anuruddha! I thought: 'What affliction is in my mind that causes me to lose concentration and lose my eyes? When my eyes disappear, the light I originally obtained to see forms, the light of seeing forms, soon disappears again.' Anuruddha! I practiced diligently without laziness, my body was still, with right mindfulness and right knowledge, without delusion, and attained concentration and single-mindedness. Anuruddha! I thought: 'If there is no path in the world, can I see and know that?' Anuruddha! Doubts arose in my mind, and because of those doubts, I lost concentration and lost my eyes. When my eyes disappeared, the light I originally obtained to see forms, the light of seeing forms, soon disappeared again. Anuruddha! I must now think like this: 'Do not give rise to doubts in my mind.' Anuruddha! In order not to give rise to this affliction, I then lived in seclusion, alone, with no negligence, practicing diligently. Because of living in seclusion, alone, with no negligence, practicing diligently, I then obtained light and saw forms, but the light of seeing forms soon disappeared again.

Anuruddha! I further thought: 'What affliction is in my mind that causes me to lose concentration and lose my eyes? When my eyes disappear, the light I originally obtained to see forms, the light of seeing forms, soon disappears again.' Anuruddha! I further thought: 'There is an affliction of no thought in my mind. Because of this affliction of no thought, I lose concentration and lose my eyes. When my eyes disappear, the light I originally obtained to see forms, the light of seeing forms, soon disappears again.' Anuruddha! I must now think like this: 'Do not give rise to doubts in my mind, nor give rise to the affliction of no thought.' Anuruddha! In order not to give rise to this affliction, I then lived in seclusion, alone, with no negligence, practicing diligently. Because of living in seclusion, alone, with no negligence, practicing diligently, I then obtained light and saw forms, but the light of seeing forms soon disappeared again.

Anuruddha! I further thought: 'What affliction is in my mind that causes me to lose concentration and lose my eyes? When my eyes disappear, the light I originally obtained to see forms, the light of seeing forms, soon disappears again.' Anuruddha! I further thought: 'There is an affliction of thinking of physical illness in my mind. Because of this affliction of thinking of physical illness, I lose concentration and lose my eyes. When my eyes disappear, the light I originally obtained to see forms, the light of seeing forms, soon disappears again.' Anuruddha! I must now think like this: 'Do not give rise to doubts in my mind, nor give rise to the affliction of no thought, nor give rise to the affliction of thinking of physical illness.' Anuruddha! In order not to give rise to this affliction, I then lived in seclusion, alone, with no negligence, practicing diligently. Because of living in seclusion, alone, with no negligence, practicing diligently, I then obtained light and saw forms, but the light of seeing forms soon disappeared again.

Anuruddha! I further thought: 'What affliction is in my mind that causes me to lose concentration and lose my eyes? When my eyes disappear, the light I originally obtained to see forms, the light of seeing forms, soon disappears again.' Anuruddha! I further thought: 'There is an affliction of sleepiness in my mind. Because of this affliction of sleepiness, I lose concentration and lose my eyes. When my eyes disappear, the light I originally obtained to see forms, the light of seeing forms, soon disappears again.' Anuruddha! I must now think like this: 'Do not give rise to doubts in my mind, nor give rise to the affliction of no thought, nor give rise to the affliction of thinking of physical illness, nor give rise to the affliction of sleepiness.' Anuruddha! In order not to give rise to this affliction, I then lived in seclusion, alone, with no negligence, practicing diligently. Because of living in seclusion, alone, with no negligence, practicing diligently, I then obtained light and saw forms, but the light of seeing forms soon disappeared again.

Anuruddha! I further thought: 'What affliction is in my mind that causes me to lose concentration and lose my eyes? When my eyes disappear, the light I originally obtained to see forms, the light of seeing forms, soon disappears again.' Anuruddha! I further thought: 'There is an affliction of excessive diligence in my mind. Because of this affliction of excessive diligence, I lose concentration and lose my eyes. When my eyes disappear, the light I originally obtained to see forms, the light of seeing forms, soon disappears again.' Anuruddha! It is like a strong man holding a fly too tightly, the fly immediately dies. So it is, Anuruddha! There is an affliction of excessive diligence in my mind. Because of this affliction of excessive diligence, I lose concentration and lose my eyes. When my eyes disappear, the light I originally obtained to see forms, the light of seeing forms, soon disappears again. Anuruddha! I must now think like this: 'Do not give rise to doubts in my mind, nor give rise to the affliction of no thought, nor give rise to the affliction of thinking of physical illness, nor give rise to the affliction of sleepiness, nor give rise to the affliction of excessive diligence.' Anuruddha! In order not to give rise to this affliction, I then lived in seclusion, alone, with no negligence, practicing diligently. Because of living in seclusion, alone, with no negligence, practicing diligently, I then obtained light and saw forms, but the light of seeing forms soon disappeared again.

Anuruddha! I further thought: 'What affliction is in my mind that causes me to lose concentration and lose my eyes? When my eyes disappear, the light I originally obtained to see forms, the light of seeing forms, soon disappears again.' Anuruddha! I further thought: 'There is an affliction of excessive laziness in my mind. Because of this affliction of excessive laziness, I lose concentration and lose my eyes. When my eyes disappear, the light I originally obtained to see forms, the light of seeing forms, soon disappears again.' Anuruddha! It is like a strong man holding a fly too loosely, the fly flies away. So it is, Anuruddha! There is an affliction of excessive laziness in my mind. Because of this affliction of excessive laziness, I lose concentration and lose my eyes. When my eyes disappear, the light I originally obtained to see forms, the light of seeing forms, soon disappears again. Anuruddha! I must now think like this: 'Do not give rise to doubts in my mind, nor give rise to the affliction of no thought, nor give rise to the affliction of thinking of physical illness, nor give rise to the affliction of sleepiness, nor give rise to the affliction of excessive diligence, nor give rise to the affliction of excessive laziness.' Anuruddha! In order not to give rise to this affliction, I then lived in seclusion, alone, with no negligence, practicing diligently. Because of living in seclusion, alone, with no negligence, practicing diligently, I then obtained light and saw forms, but the light of seeing forms soon disappeared again.

Anuruddha! I further thought: 'What affliction is in my mind that causes me to lose concentration and lose my eyes? When my eyes disappear, the light I originally obtained to see forms, the light of seeing forms, soon disappears again.' Anuruddha! I further thought: 'There is an affliction of fear in my mind. Because of this affliction of fear, I lose concentration and lose my eyes. When my eyes disappear, the light I originally obtained to see forms, the light of seeing forms, soon disappears again.' Anuruddha! It is like a person walking on a path, and bandits come from the four directions. When that person sees them, they are afraid and terrified, with their body hair standing on end. So it is, Anuruddha! There is an affliction of fear in my mind. Because of this affliction of fear, I lose concentration and lose my eyes. When my eyes disappear, the light I originally obtained to see forms, the light of seeing forms, soon disappears again. Anuruddha! I must now think like this: 'Do not give rise to doubts in my mind, nor give rise to the affliction of no thought, nor give rise to the affliction of thinking of physical illness, nor give rise to the affliction of sleepiness, nor give rise to the affliction of excessive diligence, nor give rise to the affliction of excessive laziness, nor give rise to the affliction of fear.' Anuruddha! In order not to give rise to this affliction, I then lived in seclusion, alone, with no negligence, practicing diligently. Because of living in seclusion, alone, with no negligence, practicing diligently, I then obtained light and saw forms, but the light of seeing forms soon disappeared again.

Anuruddha! I further thought: 'What affliction is in my mind that causes me to lose concentration and lose my eyes? When my eyes disappear, the light I originally obtained to see forms, the light of seeing forms, soon disappears again.' Anuruddha! I further thought: 'There is an affliction of joy in my mind. Because of this affliction of joy, I lose concentration and lose my eyes. When my eyes disappear, the light I originally obtained to see forms, the light of seeing forms, soon disappears again.' Anuruddha! It is like a person who originally sought one treasure trove, but suddenly obtained four treasure troves. When they see it, they are overjoyed. So it is, Anuruddha! There is an affliction of joy in my mind. Because of this affliction of joy, I lose concentration and lose my eyes. When my eyes disappear, the light I originally obtained to see forms, the light of seeing forms, soon disappears again. Anuruddha! I must now think like this: 'Do not give rise to doubts in my mind, nor give rise to the affliction of no thought, nor give rise to the affliction of thinking of physical illness, nor give rise to the affliction of sleepiness, nor give rise to the affliction of excessive diligence, nor give rise to the affliction of excessive laziness, nor give rise to the affliction of fear, nor give rise to the affliction of joy.' Anuruddha! In order not to give rise to this affliction, I then lived in seclusion, alone, with no negligence, practicing diligently. Because of living in seclusion, alone, with no negligence, practicing diligently, I then obtained light and saw forms, but the light of seeing forms soon disappeared again.

Anuruddha! I further thought: 'What affliction is in my mind that causes me to lose concentration and lose my eyes? When my eyes disappear, the light I originally obtained to see forms, the light of seeing forms, soon disappears again.' Anuruddha! I further thought: 'There is an affliction of self-conceit in my mind. Because of this affliction of self-conceit, I lose concentration and lose my eyes. When my eyes disappear, the light I originally obtained to see forms, the light of seeing forms, soon disappears again.' Anuruddha! I must now think like this: 'Do not give rise to doubts in my mind, nor give rise to the affliction of no thought, nor give rise to the affliction of thinking of physical illness, nor give rise to the affliction of sleepiness, nor give rise to the affliction of excessive diligence, nor give rise to the affliction of excessive laziness, nor give rise to the affliction of fear, nor give rise to the affliction of joy, nor give rise to the affliction of self-conceit.' Anuruddha! In order not to give rise to this affliction, I then lived in seclusion, alone, with no negligence, practicing diligently. Because of living in seclusion, alone, with no negligence, practicing diligently, I then obtained light and saw forms, but the light of seeing forms soon disappeared again.

Anuruddha! I further thought: 'What affliction is in my mind that causes me to lose concentration and lose my eyes? When my eyes disappear, the light I originally obtained to see forms, the light of seeing forms, soon disappears again.' Anuruddha! I further thought: 'There is an affliction of various thoughts in my mind. Because of this affliction of various thoughts, I lose concentration and lose my eyes. When my eyes disappear, the light I originally obtained to see forms, the light of seeing forms, soon disappears again.' Anuruddha! I must now think like this: 'Do not give rise to doubts in my mind, nor give rise to the affliction of no thought, nor give rise to the affliction of thinking of physical illness, nor give rise to the affliction of sleepiness, nor give rise to the affliction of excessive diligence, nor give rise to the affliction of excessive laziness, nor give rise to the affliction of fear, nor give rise to the affliction of joy, nor give rise to the affliction of self-conceit, nor give rise to the affliction of various thoughts.' Anuruddha! In order not to give rise to this affliction, I then lived in seclusion, alone, with no negligence, practicing diligently. Because of living in seclusion, alone, with no negligence, practicing diligently, I then obtained light and saw forms, but the light of seeing forms soon disappeared again.

"Anuruddha! I further thought: 'What affliction is in my mind that causes me to lose concentration and lose my eyes? When my eyes disappear, the light I originally obtained to see forms, the light of seeing forms, soon disappears again.' Anuruddha! I further thought: 'There is an affliction of not observing forms in my mind. Because of this affliction of not observing forms, I lose concentration and lose my eyes. When my eyes disappear, the light I originally obtained to see forms, the light of seeing forms, soon disappears again.' Anuruddha! I must now think like this: 'Do not give rise to doubts in my mind, nor give rise to the affliction of no thought, nor give rise to the affliction of thinking of physical illness, nor give rise to the affliction of sleepiness, nor give rise to the affliction of excessive diligence, nor give rise to the affliction of excessive laziness, nor give rise to the affliction of fear, nor give rise to the affliction of joy, nor give rise to the affliction of self-conceit, nor give rise to the affliction of various thoughts, nor give rise to the affliction of not observing forms.' Anuruddha! In order not to give rise to this affliction, I then lived in seclusion, alone, with no negligence, practicing diligently. Because of living in seclusion, alone, with no negligence, practicing diligently, I then obtained light and saw forms. Anuruddha! If my mind gives rise to the affliction of doubt, it obtains a pure mind. If it gives rise to the affliction of no thought, physical illness, sleepiness, excessive diligence, excessive laziness, fear, joy, self-conceit, various thoughts, or not observing forms, it obtains a pure mind."

Anuruddha! I further thought: 'I should practice the three concentrations, practice the concentration with initial and sustained thought, practice the concentration with little sustained thought and no initial thought, practice the concentration with neither initial nor sustained thought.' Anuruddha! I then practiced the three concentrations, practiced the concentration with initial and sustained thought, practiced the concentration with little sustained thought and no initial thought, practiced the concentration with neither initial nor sustained thought; if I practice the concentration with initial and sustained thought, my mind will naturally incline towards the concentration with little sustained thought and no initial thought, and so I will certainly not lose this wisdom and insight. Anuruddha! Knowing this, I practiced the concentration with initial and sustained thought day and night. Anuruddha! At that time, I practiced this dwelling and abiding. If I practice the concentration with initial and sustained thought, my mind will naturally incline towards the concentration with neither initial nor sustained thought, and so I will certainly not lose this wisdom and insight. Anuruddha! Knowing this, I practiced the concentration with initial and sustained thought day and night. Anuruddha! At that time, I practiced this dwelling and abiding.

Anuruddha! If I practice the concentration with little sustained thought and no initial thought, my mind will naturally incline towards the concentration with initial and sustained thought, and so I will certainly not lose this wisdom and insight. Anuruddha! Knowing this, I practiced the concentration with little sustained thought and no initial thought day and night. Anuruddha! At that time, I practiced this dwelling and abiding. If I practice the concentration with little sustained thought and no initial thought, my mind will naturally incline towards the concentration with neither initial nor sustained thought, and so I will certainly not lose this wisdom and insight. Anuruddha! Knowing this, I practiced the concentration with little sustained thought and no initial thought day and night. Anuruddha! At that time, I practiced this dwelling and abiding.

Anuruddha! If I practice the concentration with neither initial nor sustained thought, my mind will naturally incline towards the concentration with initial and sustained thought, and so I will certainly not lose this wisdom and insight. Anuruddha! Knowing this, I practiced the concentration with neither initial nor sustained thought day and night. Anuruddha! At that time, I practiced this dwelling and abiding. If I practice the concentration with neither initial nor sustained thought, my mind will naturally incline towards the concentration with little sustained thought and no initial thought, and so I will certainly not lose this wisdom and insight. Anuruddha! Knowing this, I practiced the concentration with neither initial nor sustained thought day and night. Anuruddha! At that time, I practiced this dwelling and abiding.

Anuruddha! Sometimes I know light but do not see form. Anuruddha! I think: 'What is the cause and condition for knowing light but not seeing form?' Anuruddha! I further think: 'If I recollect the characteristics of light but do not recollect the characteristics of form, then I will know light but not see form.' Anuruddha! Knowing this, I know light but do not see form day and night. Anuruddha! At that time, I practiced this dwelling and abiding. Anuruddha! Sometimes I see form but do not know light. Anuruddha! I think: 'What is the cause and condition for me to see form but not know light?' Anuruddha! I further think: 'If I recollect the characteristics of form but do not recollect the characteristics of light, then I will know form but not know light.' Anuruddha! Knowing this, I know form but do not know light day and night. Anuruddha! At that time, I practiced this dwelling and abiding.

Anuruddha! Sometimes I know light a little and see form a little. Anuruddha! I think: 'What is the cause and condition for me to know light a little and see form a little?' Anuruddha! I further think: 'If I enter concentration a little, because of entering concentration a little, my eye is purified a little, because my eye is purified a little, I know light a little and see form a little.' Anuruddha! Knowing this, I know light a little and see form a little day and night. Anuruddha! At that time, I practiced this dwelling and abiding. Anuruddha! Sometimes I know light extensively and see form extensively. Anuruddha! I think: 'What is the cause and condition for me to know light extensively and see form extensively?' Anuruddha! I further think: 'If I enter concentration extensively, because of entering concentration extensively, my eye is purified extensively, because my eye is purified extensively, I know light extensively and see form extensively.' Anuruddha! Knowing this, I know light extensively and see form extensively day and night. Anuruddha! At that time, I practiced this dwelling and abiding.

Anuruddha! If I have doubts in my mind, I attain a pure mind, without thoughts, bodily pain, sleepiness, too much diligence, too much laziness, fear, joy, or arrogance. I give rise to various thoughts, but do not observe the mind's afflictions. I attain a pure mind, with initial and sustained thought, with initial thought and no sustained thought, without initial thought and with sustained thought, without initial thought and without sustained thought, with one-sided concentration, with mixed concentration, with little concentration, and with extensive immeasurable concentration. I give rise to knowledge and vision that is extremely clear and pure, heading towards concentration and abiding in it. I diligently cultivate the path, and when it arises, I know that birth is exhausted, the holy life has been established, what was to be done has been done, and I will not experience another existence, knowing it as it really is. Anuruddha! At that time, I practiced this dwelling and abiding.

The Buddha spoke thus. The Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimbila, having heard the Buddha's words, rejoiced and received them respectfully.